Staying Fat for Sarah Byrnes

Chris Crutcher’s novel Staying Fat for Sarah Byrnes is a riveting novel about the pains of growing up both in a dysfunctional home and as an outsider in the teen scene. This touching story is packed full of believable characters and believable situations. It is a novel that often is considered for censorship, but is also a novel that could teach a great deal to young adults. It is a novel that can change the worlds of so many people who may need compassion and a helping hand.

For many young adults, growing up is painful, and compassion is difficult to find. According to Childhelp, an organization dedicated to meet the various needs of abused children, over three million cases of child abuse are reported each year. However, “experts estimate that the actual number of incidents of abuse and neglect is 3 times greater than reported” (Childhelp). This is a larger problem than many would like to admit, but Crutcher has done a great job bringing this issue to the forefront in this novel. Both Sarah Byrnes and Dale Thornton live with the problems, which arise from being raised in an abusive home. Sarah is a prankster who laughs at everything. Dale is a bully that passes on the abusive treatment he has received and learned from his father. They both have built up a wall between themselves and the world. Neither child has an adult they can trust, and they are both fully aware that telling what happens in their homes would only cause more trouble. As we learn more about Sarah’s father, it becomes quite clear why the child would fake a catatonic state.

Though it is hard for many people to understand why a child would rather spend time in a psychiatric hospital than their own home, people who have been in Sarah’s situation know when there is too much physical pain, a person will do almost anything to get away from it. Her situation is just as believable as every other situation in the book. Crutcher’s background as a therapist has served him well in writing this novel. Amazingly, Sarah does not pity herself the way she does the children who have the emotional and mental scarring inside; she does not believe she is like them. It is not until she writes the letter to Eric that she begins to realize that she acts tough and mean to hide her own pain. Sarah is not the only character whose true-to-life dysfunctional family is noticeable. Mark’s family, though not physically abusive, is just as dysfunctional than Sarah’s. Mark’s father pushes him so hard to be the perfect son that he makes bad decisions which leads to his suicide attempt. Though the father feels he is a good Christian man he has forgotten the words of his Messiah, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these” (Mark 10:14). The pressure from Mark’s father has deterred the young man from his Christian responsibility to uphold the rules set down in 1 Corinthians 6:12-20, which basically says we should not fornicate. Sure Mark can spin a fine yarn as he stands upon his pulpit preaching about the sins of abortion; however, he does not seem to be able to practice what he preaches. Is this situation believable? Yes, it is common for people to fail to be able to refrain from the sins they preach against. This is seen every day in newspaper headlines across the country.

Another situation that makes the novel believable is the situation with Carver. He goes after Virgil Byrnes and ends up beating him in a questionable bout of self-defense. Many novels give the happy ending to the hero that caught the ‘bad guy,’ but Crutcher does not give the happy ending we are expecting; Carver does receive some jail time. Another unhappy ending component is that Sarah’s mom refuses to save her daughter from ongoing pain and suffering, both physical and emotional. According to the Department of Health and Human Services, “Mothers are found to be the neglectful parent in 72% of neglect cases.” All of the other situations in the novel are believable as well. According to Contemporary Authors Online Chris Crutcher has said, “It is a joy to write a tale that is believable, that is real.” Crutcher goes on to state, “Working in the mental health field provides me with some unique perspectives on the human drama – how people get stuck and how they grow” (Contemporary). Crutcher’s novel Staying Fat for Sarah Byrnes is unique because of this perspective that he feels so fortunate to have.

Although the characters are believable and the novel is unique, Staying Fat for Sarah Byrnes is often considered for censorship. In 2005 a mother in Westmoreland, New York wanted the novel to be pulled from the high school curriculum due to its “graphic language.” Though she took her attempt to the school board the superintendent Toni Kulak stated, “We’re going to continue to use the book because we think it’s valuable to our students” (School, 20). Though the novel does have some strong language and the issues raised in the novel may make people a bit uncomfortable and on edge, the novel is a powerful novel about the hardships many young adults face. This novel can give a teacher of young adults many opportunities for class discussion. For instance, in a school with high pregnancy rates, a sexual education teacher could use the novel as an outlet for class discussion about the effects of unprotected sex and abortion. Similarly, in a school where bullying is an issue, the teacher can use the novel to spark discussion on how Sarah must have felt when she was called “Scarface” by her peers, or how Eric must have felt when people called him “Moby” or “Fatboy.” There are many other topics for potential discussion in the novel. Censoring a novel with so much potential for molding young minds into compassionate minds would be a critical mistake.

Though Crutcher’s novel is marketed as a novel for young adults, the novel is suitable for adults. This novel is packed full of believable situations that many people can relate to. It can be used to teach adults and young adults about the hardships of growing up in an environment that they may not have experienced. It can be a tool for young adults who are experiencing such living environments to realize they need to learn to trust other adults, and not all adults are bad. Furthermore, the book can be used as a valuable tool for every high school classroom. In conclusion, this novel is a powerful novel that can change the world of many adults, both young or old.

Samuel Taylor Coleridge

The Eolian Harp

composed at clevedon, somersetshire

My pensive Sara! thy soft cheek reclined
Thus on mine arm, most soothing sweet it is
To sit beside our Cot, our Cot o’ergrown
With white-flowered Jasmin, and the broad-leaved Myrtle,
(Meet emblems they of Innocence and Love!)
And watch the clouds, that late were rich with light,
Slow saddening round, and mark the star of eve
Serenely brilliant (such would Wisdom be)
Shine opposite! How exquisite the scents
Snatched from yon bean-field! and the world so hushed!
The stilly murmur of the distant Sea
Tells us of silence.

                            And that simplest Lute,
Placed length-ways in the clasping casement, hark!
How by the desultory breeze caressed,
Like some coy maid half yielding to her lover,
It pours such sweet upbraiding, as must needs
Tempt to repeat the wrong! And now, its strings
Boldlier swept, the long sequacious notes
Over delicious surges sink and rise,
Such a soft floating witchery of sound
As twilight Elfins make, when they at eve
Voyage on gentle gales from Fairy-Land,
Where Melodies round honey-dropping flowers,
Footless and wild, like birds of Paradise,
Nor pause, nor perch, hovering on untamed wing!
O! the one Life within us and abroad,
Which meets all motion and becomes its soul,
A light in sound, a sound-like power in light,
Rhythm in all thought, and joyance everywhere—
Methinks, it should have been impossible
Not to love all things in a world so filled;
Where the breeze warbles, and the mute still air
Is Music slumbering on her instrument.

    And thus, my Love! as on the midway slope
Of yonder hill I stretch my limbs at noon,
Whilst through my half-closed eyelids I behold
The sunbeams dance, like diamonds, on the main,
And tranquil muse upon tranquility:
Full many a thought uncalled and undetained,
And many idle flitting phantasies,
Traverse my indolent and passive brain,
As wild and various as the random gales
That swell and flutter on this subject Lute!

    And what if all of animated nature
Be but organic Harps diversely framed,
That tremble into thought, as o’er them sweeps
Plastic and vast, one intellectual breeze,
At once the Soul of each, and God of all?

    But thy more serious eye a mild reproof
Darts, O beloved Woman! nor such thoughts
Dim and unhallowed dost thou not reject,
And biddest me walk humbly with my God.
Meek Daughter in the family of Christ!
Well hast thou said and holily dispraised
These shapings of the unregenerate mind;
Bubbles that glitter as they rise and break
On vain Philosophy’s aye-babbling spring.
For never guiltless may I speak of him,
The Incomprehensible! save when with awe
I praise him, and with Faith that inly feels;
Who with his saving mercies healèd me,
A sinful and most miserable man,
Wildered and dark, and gave me to possess
Peace, and this Cot, and thee, heart-honored Maid!

Kubla Kahn

In Xanadu did Kubla Khan
A stately pleasure-dome decree:
Where Alph, the sacred river, ran
Through caverns measureless to man
Down to a sunless sea.

So twice five miles of fertile ground
With walls and towers were girdled round:
And there were gardens bright with sinuous rills,
Where blossomed many an incense-bearing tree;
And here were forests ancient as the hills,
Enfolding sunny spots of greenery.

But oh! that deep romantic chasm which slanted
Down the green hill athwart a cedarn cover!
A savage place! as holy and enchanted
As e'er beneath a waning moon was haunted
By woman wailing for her demon-lover!
And from this chasm, with ceaseless turmoil seething,
As if this earth in fast thick pants were breathing,
A mighty fountain momently was forced:
Amid whose swift half-intermitted burst
Huge fragments vaulted like rebounding hail,
Or chaffy grain beneath the thresher's flail:
And 'mid these dancing rocks at once and ever
It flung up momently the sacred river.
Five miles meandering with a mazy motion
Through wood and dale the sacred river ran,
Then reached the caverns measureless to man,
And sank in tumult to a lifeless ocean:
And 'mid this tumult Kubla heard from far
Ancestral voices prophesying war!

The shadow of the dome of pleasure
Floated midway on the waves;
Where was heard the mingled measure
From the fountain and the caves.
It was a miracle of rare device,
A sunny pleasure-dome with caves of ice!

A damsel with a dulcimer
In a vision once I saw:
It was an Abyssinian maid,
And on her dulcimer she played,
Singing of Mount Abora.
Could I revive within me
Her symphony and song,
To such a deep delight 'twould win me
That with music loud and long
I would build that dome in air,
That sunny dome! those caves of ice!
And all who heard should see them there,
And all should cry, Beware! Beware!
His flashing eyes, his floating hair!
Weave a circle round him thrice,
And close your eyes with holy dread,
For he on honey-dew hath fed
And drunk the milk of Paradise.

I have always enjoyed Coleridge’s poetry. I like the imagery that Coleridge used in these two poems. Coleridge paints a beautiful picture. There is a dark undertone to his poetry as well. From what I have read, all Romantics have that particular element.

Coleridge sees himself as a priest-like visionary with a connection to God. Coleridge feels it is his responsibility to share the vision of God to the people. Like Wordsworth, Coleridge’s vision of God comes from nature.

“And that simplest lute,….Is Music slumbering on her instrument.” (lines 13-33)

Coleridge sees the poet as the lute, and the breeze is his muse. She gives him songs of beauty and God. These songs were meant to uplift the soul of man. The poet must translate these songs for the rest of us to hear, so that we all see the light. If the poet does not translate the “Music” or the message, then the message will never be heard.

“And what if all of animated nature….At once the Soul of each, and God of All?” (lines 44-48)

If we all were poets, our words would mean little. The rational or “intellectual breeze,” would change the meaning of nature, the meaning of God.

“On vain Philosophy’s aye-babbling spring….Peace, and this cot, and the, heart-honored Maid!” (lines 57-64)

Coleridge tells us that while he is in nature, down by the spring, he is with God. Coleridge goes on to say that he was “a sinful and most miserable man,” but because he found peace in his God, he has peace and beauty in his life.

“A damsel with a dulcimer…That sunny dome! those caves of ice!” (lines 37-47)

The narrator saw a woman in a vision. She sang a song that filled him with peace and happiness. Her song told the narrator that he must help to rebuild a paradise. The paradise should be well balanced.

Unlike Blake, Coleridge sees himself as more of a translator or priest-like visionary than a god-like prophet. Blake says, “Hear the voice of the bard! Who Present, Past, & Future sees;…” In other words, Blake is saying, I am all knowing and all seeing. Coleridge is more subtle with his message. In “The Eolin Harp” he says, “And the simplest lute…” This can be translated as I am just a simple instrument which nature uses to spread her message.

Grandmother

I grew up in the 70s and remember what life was like then. I was told by my parents, since I could pass for white (my mom is of the Creek nation), to tell everyone that I was white. Our lineage was to be kept a secret to all of our friends, and neighbors. My greatest teacher was my grandmother who had a store as the town people put it, "on the wrong side of the tracks." I stayed with her after school, while my mother worked. We were there until grandma closed the store. Her compassion to all of the different races of people that came in her store touched me. I honestly do not know if Grandma ever made a profit. She fed the hungry when they needed food. She clothed them when they needed clothes. If they did not have money to pay, she helped them anyway. She was the hands and feet in our small town that ensured the survival for many of God's children. And, she was my greatest teacher.

Many Races On the Same Road

Langston Hughes’ use of imagery is significant in his short story “On the Road.” The use of snow gave the story a feel of the Great Depression era in which it was set.  It gave a sense of the harshness of the time.  As nothing grows in the winter, I got the sense of hunger throughout the land.  Though this harshness is felt by many, Sargeant doesn’t notice the snow due to his need to fulfill his most basic needs, hunger, shelter, and freedom from harm.  During the Great Depression era, segregation was still prominent throughout the country.  This reminds me of many stories that my grandmother told me about the Great Depression.  She told me of the mundane meals that she and her family had to dine on when they were like Sargeant, fortunate enough to have something to consume. They too had only their physiological needs to satisfy in this cold, harsh land.

I also found the Reverend significant to the story. The one person that should be willing to help any man closes his door on Sargeant.  The Reverend is a symbol for the unfortunate repression of blacks, as well as any other non-white race. This kind of repression was also felt by my grandmother and her family.  One difference between them and Sargeant, however, is that they were fortunate to have a light enough skin tone that they could pass for white.  Because of the rampant racism that consumed the United States during this time, my great-grandmother had to make a conscious choice to have “white” put on all of her children’s birth certificates.  They were forced to leave their culture behind so that they could fit in. This culture has been long since forgotten and never taught to the generations before me.  In essence, like many Afro-Americans a piece of all of us has been lost due to the hatred one man may feel for another.  Had my grandmother walked up to the Reverend with her head held high and in a loud, proud voice had said, “I am Creek Indian;” she too would have been turned away by him.

While continuing his quest to fulfill his basic needs, Sargeant happens upon a church.  Its great high arched doors and strong features represent hope and warmth for the tired, cold black man.  Raised by religious parents, my grandmother often speaks of the need for the church during the Great Depression era.  It was the only place that would give them food when they were hungry. It was the only place that they could sleep when their home burned to the ground. It was the only place that they could go to get out of the cold when their feet were frozen. It is not until a probable solution to his most basic need is surely to be met that Sargeant even notices the snow.  However, this church with its two broad, strong doors is not for him.  The demonstration of abuse Sargeant endures at the hands of the church’s patrons is a reflection of their close mindedness.  Their doors too were closed to any person unlike them.  This kind of treatment of mankind is why my great-grandmother chose to leave her history and culture behind her.  This is not the treatment that she wanted her children to have to suffer.  This is not the kind of pain that she wanted them to feel.  This was her quest to fulfill her children’s need for survival.  In his quest to fulfill his need for survival, the battle between Sargeant and the patrons brought down the church.

All along, Sargeant had Christ with him and the abusers were without Christ.  They were hypocrites.  Christ told Sargeant, “they have kept me on a cross for nearly two-thousand years,” as a protest for the actions of the church patrons (116).  True Christians they could not be and Christ was not with them.  Christ too was persecuted for being different.  He was persecuted for being a Jew.  He had died for all men’s sins, regardless of race.  However, his believers in this particular church did not look at man regardless of race.  Racism is what got Sargeant beat down.  It is what kept him cold, hungry, and tired.  It is what kept my grandmother’s family poor and living on the side of the railroad tracks in a tarpaper tent. It is what kept the church patrons’ doors closed.  Doors are symbols for barriers.  Racism is a barrier.  It is a door that a person chooses to keep closed or to open.  Although the patrons felt they were Christian, they kept Christ outside, and left him there while they communed behind their tightly shut doors, just as they kept the doors to their hearts closed to people of color.  My grandmother has no doors. Sargeant had no doors.  He only had the clothes on his back, his body, and his soul.  He now knew his place.  His place was with the poor, the homeless, the wretched, and the down trodden. They too had no doors.  They too had a quest to fulfill their basic needs. They too had that quest for survival.

I believe that Mr. Hughes did a good job relating the harshness of the era to the story.  There is a great deal of racial inequality in the story; however, there is also a great deal of spiritual equality in the story.  Because the story is about racism, I was prompted to take a Sociological Approach while writing this paper. Also, because Mr. Hughes’ story reflected the time in which it was set, I decided to incorporate a New Historicism Approach into the paper. Many stories written during the Great Depression are significant to the history of the United States. I have learned throughout my life that you can learn more about a specific historical era from the literature written during that era than from any history book. Finally, to all of us, the basic need for survival and the basic need of spirituality are prominent parts of our existence. These needs are essential components of Maslow’s Hierarchy of Needs. For this reason, I chose to add a Psychoanalytical Approach to my criticism. Furthermore, Langston Hughes used a great deal of symbolism in the story. From the use of doors to the snow, this use of imagery gave me a feeling of what the story was truly about.

Want to read "On the Road" by Langston Hughes? Buy the book here.

Right and Wrong

At preschool age, I felt as though everything I did were wrong. I was punished severely for the most minute of actions. I clung to members of my church more than I did my family. I trusted very few people and was a fearful child, because of abuse. I barely knew my father even though he lived in the home. He worked up from sun-up to sundown. The only time I did see my father, he was drunk. My mother and father were physically fighting with one another or with others. I thought it was acceptable to fight with people because of this. My siblings and I fought all of the time and often injured each other. We had all almost literally killed one another. At the time, the only positive role models I had were those from my church.

It was not until I started elementary school that I really begun to understand right from wrong. What was acceptable behavior at school was not mirrored at home, so I did often stay confused. My siblings and I still battled, but we were all withdrawn from others. I dove into schoolwork and dedicated every bit of spare time to church activities. I learned my morals from Brother Blair, not from my family. I felt as if I could get away with more and be a kid at church, because being a child at home was wrong. Therefore, I still felt I did more wrong than good. Because I did not fully understand religion and did not have anyone at home that could explain things to me, I believed I was a sinner and would most certainly go to hell. I was still in elementary school when I began puberty. Because my father would threaten that we better not ever go through puberty, I hid my period from my family for two years. I thought I had done something wrong to cause me to get my period. Did you ever see “Carrie?” Yes, it was like that. I was told by my father that bad girls get their periods; and if you get your period, you will go to hell. I also knew that adultery was wrong and did not understand that child molestation was not adultery.

Because I had lived with the guilt for so long, I purposely did wrong things in high school. I wanted help, but could not get it. Every time I ran away, I was arrested at church. I went to my pastor for help, but he turned me in, so I felt betrayed. This confused me more than ever before, because I felt that it was right to look for salvation and sanctuary within the Lord. However, the law told me running away was a crime. At this point, I believed that no matter what I did, it was wrong.

I lost faith in church and God through my young adult years. I left home at seventeen and married a man that almost killed me and in the process caused me to lose my child. He got away with his crimes against me, so I felt that it was acceptable to allow a man to beat me. After all, this is how I was raised. I began to feel that God was punishing me for my loss of faith. I turned to drugs and alcohol though I knew it was a crime. I left my ex-husband, which went against everything I had ever been taught. In my church divorce was a sin, and in my family it was a crime. I was disowned from my family and excommunicated from my church for this. For the first time in my life, I had to find out right from wrong on my own. I married a wonderful man at 23 years old. I quit using, because of him. I started to look at my Christian values once again. This time, I did it on my own. Over the last few years, I have begun to realize what the Christian ethic looks like. I know right from wrong and know God does not cause us pain, he takes the pain away. Because I did not ever see what parenting is like, I have dove into it with blinders on. I know how poorly my parents treated me and how this hurt me. I know what they did is wrong. Therefore, I act the opposite toward my children and hope it is right.

I am almost in my middle adulthood stage. My understanding of right and wrong, now, is that the right thing to do has no victims. It may be difficult, but it hurts no one. The wrong action hurts one or many. I also am wise enough to know that governmental laws and justice are not always right. God’s laws trump all others.

The Faith Community’s Response to Child Sexual Abuse

More Protestant members have sexually abused children than in the Catholic Church. There is less in the clergy, but more among the members - teachers, Boy Scout leaders, Disney workers, pornographers, foster families, and yes, church leaders. Adults attending ACU who were sexually abused as children is equal to or exceeds nationwide levels. One in six men and one in four women report a history of sexual abuse. The incidence rate is only that of reported cases. If you google “child sexual abuse and the church” there are over 18,400,000 results. Googling “sex” yields more results than Jesus, 38,000,000. Many perpetrators will not abuse their children, but will abuse other children. The numbers of false allegations are less than 4% and usually revolve around a disputed custody case.

Sexual abuse includes: fondling, oral genital contact, vaginal/anal intercourse, forcible rape, exhibitionism, forcing to watch pornography or sex acts, obscene phone calls, and verbal comments. Most child sexual abuse is not discovered until at least a year after it first occurred. Normally if a child reports abuse at a young age and nothing is done, they will never report again. A child may be physically abused and neglected before the age of three is unable to retrieve the information. The typical impact of sexual abuse is post traumatic stress disorder, sexualized response – they lose their sexual innocence and may act out sexually with other children, or they may be behavioral problems and negative affectivity. If you do not report suspected child abuse, you have committed a crime, no matter who you are. Because of the increase in molestation, sexual abuse is covered widely by the media.

There are no prevention methods because the abuser is usually someone that the child trusts, and there is no psychological profile for perpetrator abuse. There are, currently, no recognized symptoms or diagnostics for child molestation. The church response was to often sweep it under the rug, don’t talk about it, and return child to their abuser. Furthermore, asking a child what happened does not work; it does no good and is actually a bit voyeuristic. Some church leaders will place the child in a meeting with the abuse, so the child, most often, will recant because of intimidation. One could easily speculate that perpetrators say they are sorry only because they have been caught, but most cannot be rehabilitated. If a child is removed from their home and put in a foster home, the child is being punished, not the perpetrator. Treatment takes years before the family should even consider reunification.

The Church’s attitude is usually tied to the word of Jesus, “forgive,” or “turn the other cheek,” “God’s will,” or “Honor your father and mother.” The church’s attitude to child sexual abuse must be changed. Presently, because of the way molestation cases are being handled by the church and the community, the child feels as if they are the perpetrator, and the abuser is the victim.

Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.” (NIV Matthew 19:14)

A Literary Analysis of the Letter to the (2) Corinthians

Each of Paul’s letters serves a specific purpose. In my exploration of Paul’s purpose for 2 Corinthians, I will give a brief history, give a summary to the letter, share what I took the message to be, compare my understanding with other understandings, look at the structure that Paul uses, and examine how this letter fits into the formation of ministry. First, Paul wrote 2 Corinthians to the church in Corinth and the Christians throughout Achaia in 55 A.D. Paul wrote this letter because he felt that his first letter did not accomplish its purpose, which was to explain what it means to be a Christian. Paul was concerned because the Corinthians had still not completely given up their pagan lifestyles, and there were many that opposed Paul. Therefore, he wrote the letter.

In the first section of the letter, Paul greets the church and the Christians in Achaia. He praises God and asks for comfort for himself and his brethren. Next, Paul tells of his trouble in Asia. He said they almost perished, but God spared them from such a fate. Next, Paul shares with the readers his change in travel plans. He states it would be too painful to make the trip at the moment, and he wishes to spare the Christians in Corinth from this pain. Paul then begins to speak to them of forgiveness at this point.

In the next section, Paul now goes into the apostolic ministry part of his letter. He tells the Corinthians it is because he is a believer in God that he does not preach his message for profit. Paul now tells the Corinthians only through Christ will they find the full glory or “radiance” of God. Paul goes on to explain the reason he preaches is not for what we all see before us, but for what we cannot see, our eternal reward. In chapter 5, Paul explains this reward as a heavenly home. He then reminds the Corinthians that we all must face judgment. Next, Paul tells them he is not trying to force them to follow God, but he is giving them a choice or “opportunity.” Paul then goes on to explain Christianity as rebirth, and as Christians, we all have a responsibility as “ambassadors” for Christ. Paul then states in 5:21 “God made him who had no sin to be sin for us.” Paul follows this by explaining the trouble he has endured in the name of Christ and asking the Corinthians to open their hearts to him. Paul now reaffirms that we are all a part of one God. Paul explains though he did regret hurting the Corinthians by his first letter, he no longer regrets sending it, because the letter made them repent. He explains that Godly sorrow leads to salvation, while worldly sorrow only leads to death.

The next section of Paul’s letter is the collection or hortatory section. Paul commends the Macedonians for being so generous, and he then asks the Corinthians to be as generous. Paul now tells the Corinthians that he is sending Titus of his own free will and asks that they accept him as their brother. Paul tells them he has been proud of them for wanting to help those in Jerusalem, and they should live up to their “eagerness” to help. He says, “each man should give what he has decided in his heart to give” (9:7). Paul tells them that their action of giving will bring the church together and help it to grow.

The final section of Paul’s letter changes gears a bit. At this point (ch. 10), Paul feels he must defend his ministry more fully. He explains that he only lives in the world, but he does not live of the world. He says his authority comes from God in order to build Christians up not to pull them down (10:8). Paul explains he is the same in person as he is in his letters. He reaffirms his authority by explaining he boasts of the Lord, not of himself. Next, Paul explains what makes those against Paul false prophets. One main point is that false prophets charge for their sermons, another is that they are a burden to those they preach to, and finally a true preacher loves his congregation. Paul drives home his message at this point. He explains the hardships he has endured in the name of Christianity. He then explains that through complete weakness and suffering, we find the grace of God. He says, “For when I am weak, then I am strong” (12:10). Paul then explains that he wants nothing of the Corinthians but their faith. He shares his love with them and he will be grieved for those who have not repented. Paul warns the Corinthians that on his return he will not spare any that have sinned and not repented. He asks them to look inside themselves and see if Christ is with them. Paul now closes the letter by telling his brothers to “Aim for perfection, listen to my appeal, be of one mind, live in peace” (13:11).

I feel that Paul’s overall message is quite simple, he wants the people to truly accept God into their hearts the way that he has and to understand what it means to be a Christian. I feel the central point of the letter is the focus of the entire letter. I feel Paul purposefully put his break in thought in 6:3-7:1 to draw our attention to this message. He feels that the Corinthians have not seen the grace of God, because they do not show love and forgiveness to their brothers. They do not show a sense of pride in their Lord. Paul feels they have not realized that they will find God only if they live through hardship in the manner that he has. He grieves for them because they still allow fleshly desires control their lives. Paul wants to help them by getting them to give up their fleshly possessions in order to give to the church in Jerusalem. Paul lets them know that he has suffered greatly for his brothers, and he reminds his brothers that they will only find God’s grace in their weaknesses.

My understanding of Paul’s message differs greatly from DeSilva’s, because he focuses more on “What makes a person a worthy Christian leader?” (586). DeSilva feels this was the most important part of Paul’s final letter to the Corinthians. I, on the other hand, feel that Paul touched on this greatly, but it was not his central message. To me his central message is what makes a Christian a good Christian. The two concepts are closely interrelated, but not all Christians are born leaders. Perhaps though DeSilva is trying to say role model instead, which I feel would have been a more appropriate term. DeSilva also focuses more on allowing “God’s presence to shine through” (586-7). I agree with DeSilva when he states that “for in his [Paul’s] weakness God’s strength is known” (587) is part of Paul’s message. This, to me, is when God’s presence shines through. Throughout the entire letter, the line that stands out the most to me is “For when I am weak, then I am strong” (12:10). Next DeSilva and I both added giving to the poor as part of the central message of Paul. However, the New International Commentary focuses more on generosity as being key than just adding it to something else. DeSilva added the sense of community where I did not. I failed to add this, because the idea of community is still new to me. I have only just begun to understand what community truly means in the last couple of months. Therefore, it did not jump out to me; though, I can certainly see it now. Furthermore, Tenney agrees with DeSilva on the picture of the ministry being important as well as the teaching on giving. However, he also focuses on the “prospects beyond death” as being significant to Paul’s message.

The structure Paul uses for 2 Corinthians is of great interest to me. Paul starts out his message slow and sincere. He voices his concern. Then he becomes very harsh as if he is punishing a child. He ends the letter again, slow and sincere. The letter reminds me of a symphony it gradually crescendos and ends in peaceful harmony. Maybe we should use this as a metaphor for Paul’s message. Being a Christian is a difficult task in which we must loudly boast our praises unto the Lord, but its goal is peaceful unity and harmony. Paul has two main breaks in thought to help get this message across according to the New International Commentary.

These are as follows:

thought a (1:1-2:13)
     thought b (2:14-6:2)
          thought c (6:3-7:1)
     thought b1 (7:2-7:4)
thought a1 (7:5-13:14)

From what I have learned on chiasms, I feel that 6:3-7:1 is where Paul’s main point/message lies. Which, as I have said before is, what it means to be a Christian, and to fully accept God into your heart.

Finally, DeSilva states, “Each text was written to serve some specific pastoral needs and answer a range of important questions arising out of the life of the church.” To DeSilva, 2nd Corinthians is Paul’s guidebook for the minister. He puts great emphasis on making sure you are ready to truly be a minister before you try. Do not go into ministry for financial or economical gain. Sincerity is the most important trait of a minister. Do not take from the poor, or as Paul would put it, be a “burden” to others for your own personal gain. Finally, make sure your congregation upholds the laws of God by helping them to recognize their sin and encouraging them to repent. I think overall, Paul is trying to build a church that is unified and loving he wants nothing, but faith in God from his congregation. Paul wants his people to understand it is not easy to be a Christian. The work is tedious and tiresome, but the rewards are immense.

Scandalous Congregations

To begin with, I was shocked when I read, “…the polling data point to widespread, blatant disobedience of clear biblical moral demands on the part of people who allegedly are evangelical, born again Christians” (Sider, 17). However, the further I got in the chapter, my astonishment subsided due to the familiarity of the statements and statistics I read.

For instance, I am acquainted with just as many Christians who have been divorced as non-Christians. I feel that this is closely related to all of the other sub-points that Sider has throughout the chapter. The fact that more women of the evangelical denomination are abused than other areas of the population could contribute to higher divorce rates. Many women I know that are divorce have done so due to physical abuse.

Similarly, the percentages of evangelicals, both traditional and non-traditional, that think adultery is fine could contribute to the higher divorce rate. Also, almost as many Christian males engage in some sort of pornographic activity than their counter parts. Other divorced friends I know have complained that their exes have either cheated on them, or were more interested in internet porn than in them. I also feel that adultery, pornography, and other sexual indiscretions in parents may lead to sexual indiscretions of children. Because of this, I was not surprised to read “…evangelical youth are only about 10 percent less likely to engage in premarital sex then non-evangelicals” (Sider, 23).

After all, most people model what they deem to be appropriate behavior. Children look to their parents for appropriate behavior; likewise, evangelicals look to their leaders for appropriate behavior. Therefore, evangelical communities are often lead astray by their leaders. If their leaders model greed, then they model greed. If the leaders were to live more simply, perhaps they would live more simply. If their leaders are racist, they tend to be racist. Why so many non-Christians have such a negative view of Christianity makes much more sense to me after reading the chapter.